Statistics and the Public Sphere: Numbers and the People in Modern Britain, c.1800-2000, ed. Tom Crook and Glen O'Hara

This chapter tells the story of public speaking in Russia from the imposition of greater restrictions on the public sphere in 1867 through to the eve of Alexander II’s assassination in 1881. It shows that in this period the focus of the Russian public switched from the zemstvo to the courtroom, where a number of high-profile trials took place (and were reported, sometimes in stenographic detail, in the press). The chapter examines the careers and profiles of some of Russia’s leading courtroom orators. It also explores the activities of the Russian socialists (populists), in particular the ‘Going to the People’ movement of 1873–4 and later propaganda efforts in the city and the courtroom. It ends by considering the intensification of public discourse at the end of the 1870s: the Russo-Turkish War saw a surge of patriotic mobilization, but at the same time the populist adoption of terrorism seized public attention.

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Japanese Buddhism and the Public Sphere: From the End of World War II to the Post-Great East Japan Earthquake and Nuclear Power Plant Accident

Journal of Religion in Japan ◽

10.1163/22118349-12341237 ◽

2012 ◽

Vol 1 (3) ◽

pp. 203-225 ◽

Cited By ~ 2

Author(s):

Shimazono Susumu

Keyword(s):

World War Ii ◽

Public Sphere ◽

Public Space ◽

Nuclear Power ◽

The Public ◽

The People ◽

The Media ◽

The Public Sphere ◽

Definition Of ◽

Hanshin Earthquake

Abstract Until the 1990s, a commonly held view in Japan was that Buddhism had withdrawn from public space, or that Buddhism had become a private concern. Although Buddhist organizations conducted relief and support activities for the people affected at the time of the Great Hanshin Earthquake in 1995, they were often seen to be out of place, and little attention was given to them by the media. However recently there are areas in which Buddhism can be seen as playing new roles in the public sphere. Religious organizations seem to be expected to perform functions in fields that lie outside the narrow definition of religion. These expectations are becoming stronger among Buddhist organizations as well. In this paper, I describe some areas in the public sphere in which Buddhist groups are starting to play important roles including disaster relief, support of the poor and people without relatives, provision of palliative care and spiritual care, and involvement in environmental and nuclear plant issues.

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Ovid, the Res Publica, and the ‘Imperial Presidency’: Public Figures and Popular Freedoms in Augustan Rome and America

Polis The Journal for Ancient Greek Political Thought ◽

10.1163/20512996-12340260 ◽

2020 ◽

Vol 37 (1) ◽

pp. 123-144

Author(s):

Nandini B. Pandey

Keyword(s):

Public Sphere ◽

Final Section ◽

Information Access ◽

The Public ◽

Public Property ◽

Imperial Presidency ◽

Public Figures ◽

The People ◽

The Public Sphere ◽

Res Publica

Abstract How did Romans perceive the changing relationships among leaders, the people, and the public sphere as their commonwealth (res publica) fell under the control of an emperor? This paper examines Ovid’s uses of the Latin adjective publicus, ‘public, common, open’, to explore strands of implicitly ‘republican’ political thought behind his poetic corpus. Ovid first celebrates Augustus’ material benefactions as common goods for private consumption; then dramatises the tragic consequences of arbitrary domination; and finally, from exile, treats the emperor himself as a public property, subject to his people’s spectatorship and sovereignty of judgment. A final section draws on Ovid’s thinking on privacy, publicity, and information access to explore themes related to America’s ‘imperial presidency’, from the Founders’ emphasis on a free press to the recent interplay of secrecy, celebrity, and ‘sunshine’ laws.

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The Public Sphere and Journalism

Oxford Research Encyclopedia of Communication ◽

10.1093/acrefore/9780190228613.013.880 ◽

2019 ◽

Author(s):

Anthea Garman

Keyword(s):

Public Sphere ◽

Western Europe ◽

18Th Century ◽

Position Statement ◽

Social Imaginary ◽

The Public ◽

Form And Function ◽

The People ◽

The Public Sphere ◽

And Function

The public sphere is a social entity with an important function and powerful effects in modern, democratic societies. The idea of the public sphere rests on the conviction that people living in a society, regardless of their age, gender, religion, economic or social status, professional position, sexual orientation, ethnicity, race, or nationality, should be able to publicly express their thoughts, ideas, and opinions about issues that matter to them and impact their lives. This expression should be as free as possible in form and function and should operate through means and methods that people themselves deem suitable, so not via channels that are official or state-sanctioned. The classic Habermasian idea of the public sphere is that it is used by private individuals (not officials or politicians) who should be able to converse with each other in a public-spirited way to develop opinions that impact state or public-body decisions and policies. Also contained within this classic idea is the conviction that public sphere conversations should be rational (i.e., logical, evidence-based, and properly motivated and argued using an acceptable set of rhetorical devices) in order to convince others of the usefulness of a position, statement, or opinion. In commonsensical, political, and journalistic understandings, the public sphere is a critical component of a democracy that enables ordinary citizens to act as interlocutors to those who hold power and thereby hold them to account. As such it is one of the elements whereby democracy as a system is able to claim legitimacy as the “rule of the people.” Journalism’s imbrication in the social imaginary of the public sphere dates back to 17th- and 18th-century Europe when venues like coffee houses, clubs, and private homes, and media like newspapers and newsletters were being used by a mixture of gentry, nobility, and an emerging middle class of traders and merchants and other educated thinkers to disseminate information and express ideas. The conviction that journalism was the key vehicle for the conveyance of information and ideas of public import was then imbedded in the foundations of the practice of modern journalism and in the form exported from Western Europe to the rest of the world. Journalism’s role as a key institution within and vehicle of the public sphere was thus born. Allied to this was the conviction that journalism, via this public sphere role and working on behalf of the public interest (roughly understood as the consensus of opinions formed in the public sphere), should hold political, social, and economic powers to account. Journalists are therefore understood to be crucial proxies for the millions of people in a democracy who cannot easily wield on their own the collective voices that journalism with its institutional bases can produce.

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